I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. But the measure of the bread and wine is much smaller than the measure of Christ's body. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. This is, however, absurd for many reasons. Hence in no way is Christ's body locally in this sacrament. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Hence there is no parallel reason, as is evident from what was said above. Further, the Philosopher says (De Anima. If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. vii). Reply to Objection 1. The reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. Reply to Objection 1. Summa Theologiae FP Q [76] Of The Union Of Body And Soul Summa Theologiae by St. Thomas Aquinas Prologue A [1] A [2] A [3] A [4] A [5] A [6] A [7] A [8] A [1] Whether the intellectual principle is united to the body as its form? Translated by. The Summa Theologi of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright 2017 by Kevin Knight Nihil Obstat. But it is clear that the action of the visual power is not attributed to a wall in virtue of the fact that the colors whose likenesses are in the visual power exist in that wall. But Christ's body is at rest in heaven. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. On the contrary, According to the Philosopher, Metaph. Objection 5. Now the first among all acts is existence. Pagans say that the existence of a powerful God is an illusion and misleading. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. But if anyone says that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man; for each one is conscious that it is himself who understands. But in Christ, being in Himself and being under the sacrament are not the same thing, because when we say that He is under this sacrament, we express a kind of relationship to this sacrament. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). Because those species can be divided infinitely. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. Nor is it less impossible for anything to be a medium between substance and accident. Further, the human body is a mixed body. Therefore, the glorified eye can see Christ's body as it is in this sacrament. If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. ii, 1) that the relation of a part of the soul to a part of the body, such as the sight to the pupil of the eye, is the same as the relation of the soul to the whole body of an animal. Objection 3. Further, whatever receptive power is an act of a body, receives a form materially and individually; for what is received must be received according to the condition of the receiver. And so it seems that Christ is in this sacrament movably. 1.1 Introduction. Westmonasterii.APPROBATIO ORDINISNihil Obstat. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. But since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. Objection 2. Now the intellectual soul, as we have seen above (I:55:2) in the order of nature, holds the lowest place among intellectual substances; inasmuch as it is not naturally gifted with the knowledge of truth, as the angels are; but has to gather knowledge from individual things by way of the senses, as Dionysius says (Div. But when breathing ceases, the soul is separated from the body. From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. But Christ's eye beholds Himself as He is in this sacrament. This can be made clear by three different reasons. Reply to Objection 3. It cannot be said that they are united by the one body; because rather does the soul contain the body and make it one, than the reverse. Q.76: The Union of the Soul with the Body: Q. Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. Objection 4. But the more subtle is the body, the less has it of matter. Reply to Objection 4. Reply to Objection 5. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. v, 1), since it is a being only potentially; indeed everything that is moved is a body. Therefore Christ's body is in this sacrament as in a place. This argument deals with accidental movement, whereby things within us are moved together with us. 76: Malediction: Q. Asked by Bijoy J #1210109. Is the soul wholly in each part of the body. Objection 3. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265-1274) is the most famous work of Thomas Aquinas (c. 1225-1274) although it was never finished. Further, Augustine (De Quant. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. Union of Soul and Body in Man 1. Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. But to be in a place is an accident when compared with the extrinsic container. If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. Secondly, because a glorified body, which appears at will, disappears when it wills after the apparition; thus it is related (Luke 24:31) that our Lord "vanished out of sight" of the disciples. It is true that it moves the grosser parts of the body by the more subtle parts. Now it is clear that because the colors, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall: for we do not say that the wall sees, but rather that it is seen. "But Christ is in this sacrament," as shown above (III:74:1. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Objection 4. Objection 3. It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple; which cannot be, unless there is one intellect in both. Objection 4. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. Reply to Objection 3. On the contrary, The Philosopher says (Phys. For the relation of phantasms to the intellect is like the relation of colors to the sense of sight, as he says De Anima iii, 5,7. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. If nothing, then, be contained under one species, but what is contained under the other, and if the whole Christ be contained under both, it seems that one of them is superfluous in this sacrament. Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. Objection 1. Reply to Objection 1. From this it is clear how false are the opinions of those who maintained the existence of some mediate bodies between the soul and body of man. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." Therefore there are not many human souls in one species. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. 77: Fraud in Buying and Selling: Q. 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". As stated above, the body of Christ is not under the species of wine by the power of the sacrament, but by real concomitance: and therefore by the consecration of the wine the body of Christ is not there of itself, but concomitantly. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. and F. Leo Moore, O.P., S.T.L.Imprimatur. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. It is against these that Cyril says (Ep. But it belongs to the nature of this quantity that the various parts exist in various parts of place. Further, the truth ought to correspond with the figure. Reply to Objection 3. x): "It is not necessary for the soul to be in each part of the body; it suffices that it be in some principle of the body causing the other parts to live, for each part has a natural movement of its own.". I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). Is the intellectual principle united to the body as its form? Objection 1. And so the substance of Christ's body or blood is under this sacrament by the power of the sacrament, but not the dimensions of Christ's body or blood. I answer that, If we suppose that the intellectual soul is not united to the body as its form, but only as its motor, as the Platonists maintain, it would necessarily follow that in man there is another substantial form, by which the body is established in its being as movable by the soul. Objection 1. Thomas Aquinas's Summa Theologiae: A Guide and Commentary Brian Davies, Thomas Aquinas's Summa Theologiae: A Guide and Commentary, Oxford University Press, 2014, 454pp., $29.99 (pbk), ISBN 9780199380633. For nothing is absolutely one except by one form, by which a thing has existence: because a thing has from the same source both existence and unity; and therefore things which are denominated by various forms are not absolutely one; as, for instance, "a white man." The Perfection of God 5. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Therefore the species of things would be received individually into my intellect, and also into yours: which is contrary to the nature of the intellect which knows universals. Therefore it is impossible that one individual intellectual soul should belong to several individuals. But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. Objection 4. Reply to Objection 4. The artisan, for instance, for the form of the saw chooses iron adapted for cutting through hard material; but that the teeth of the saw may become blunt and rusted, follows by force of the matter itself. As the Philosopher says (Phys. By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. In Christ's Passion, of which this is the memorial, the other parts of the body were not separated from one another, as the blood was, but the body remained entire, according to Exodus 12:46: "You shall not break a bone thereof." A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Objection 2. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. viii, 5). Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. Reply to Objection 6. Yet the first act is said to be in potentiality to the second act, which is operation; for such a potentiality "does not reject"that is, does not excludethe soul. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. From this it is clear how to answer the Second and Third objections: since, in order that man may be able to understand all things by means of his intellect, and that his intellect may understand immaterial things and universals, it is sufficient that the intellectual power be not the act of the body. It seems that Christ is not entire under every part of the species of bread and wine. Objection 2. In order to make this evident, we must consider that the substantial form differs from the accidental form in this, that the accidental form does not make a thing to be "simply," but to be "such," as heat does not make a thing to be simply, but only to be hot. Now it is the nature of a body for it to be "quantity having position" (Predic. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the body. vii (Did. Now it happens that different things, according to different forms, are likened to the same thing. Nevertheless the breath is a means of moving, as the first instrument of motion. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Further, the Philosopher says (De Gener. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). One part of the body is said to be nobler than another, on account of the various powers, of which the parts of the body are the organs. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. Reply to Objection 3. Nor is there any deception there, as occurs in the feats of magicians, because such species is divinely formed in the eye in order to represent some truth, namely, for the purpose of showing that Christ's body is truly under this sacrament; just as Christ without deception appeared to the disciples who were going to Emmaus. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). Now all the other senses are based on the sense of touch. Therefore if the form, which is the means of knowledge, is materialthat is, not abstracted from material conditionsits likeness to the nature of a species or genus will be according to the distinction and multiplication of that nature by means of individuating principles; so that knowledge of the nature of a thing in general will be impossible. xxvi): "We are made partakers of the body and blood of Christ, not as taking common flesh, nor as of a holy man united to the Word in dignity, but the truly life-giving flesh of the Word Himself.". Objection 1. But the phantasm itself is not a form of the possible intellect; it is the intelligible species abstracted from the phantasm that is a form. Therefore there is one intellect of all men. This can easily be explained, if we consider the differences of species and forms. Objection 2. The Summa Theologica, as its title indicates, is a "theological summary." It seeks to describe the relationship between God and man and to explain how man's reconciliation with the Divine is made possible at all through Christ. This is the demonstration used by Aristotle (De Anima ii, 2). And then there would not be a real mixture which is in respect of the whole; but only a mixture apparent to sense, by the juxtaposition of particles. Therefore, if there were one intellect for all men, the diversity of phantasms which are in this one and that one would not cause a diversity of intellectual operation in this man and that man. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Objection 6. SUMMA THEOLOGICA. Further, power and action have the same subject; for the same subject is what can, and does, act. According to this being, then, Christ is not moved locally of Himself, but only accidentally, because Christ is not in this sacrament as in a place, as stated above (Article 5). "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Reply to Objection 3. But both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. Reply to Objection 4. We must observe, however, that since the soul requires variety of parts, its relation to the whole is not the same as its relation to the parts; for to the whole it is compared primarily and essentially, as to its proper and proportionate perfectible; but to the parts, secondarily, inasmuch as they are ordained to the whole. For in the first place this serves to represent Christ's Passion, in which the blood was separated from the body; hence in the form for the consecration of the blood mention is made of its shedding. x (Did. The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. Is the body of Christ in this sacrament locally? Reply to Objection 3. For matter must be proportionate to the form. Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. But various parts of matter are unintelligible without division in measurable quantities. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. The Existence of God 3. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." vii, 6), against Plato, that if the idea of an animal is distinct from the idea of a biped, then a biped animal is not absolutely one. Thus the soul is not in a part. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." In the Summa Theologiae, St. Thomas Aquinas says that "angels do not assume bodies from the earth or water, or they could not suddenly disappear." Source: Ia Q. Yet Christ does not remain in this sacrament for all coming time. Question. But it is the act of an organic body. Which opinion is rejected by Aristotle (De Anima ii, 2), with regard to those parts of the soul which use corporeal organs; for this reason, that in those animals which continue to live when they have been divided in each part are observed the operations of the soul, as sense and appetite. If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. The reason is because since matter is in potentiality to all manner of acts in a certain order, what is absolutely first among the acts must be understood as being first in matter. But the intellectual soul is incorruptible. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Reply to Objection 1. For it would follow that Socrates and Plato are one man; and that they are not distinct from each other, except by something outside the essence of each. On the contrary, It is said in the book De Ecclesiasticis Dogmatibus xv: "Nor do we say that there are two souls in one man, as James and other Syrians write; one, animal, by which the body is animated, and which is mingled with the blood; the other, spiritual, which obeys the reason; but we say that it is one and the same soul in man, that both gives life to the body by being united to it, and orders itself by its own reasoning. Objection 2. The Philosopher is speaking there of the motive power of the soul. Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. But the soul seems to be one chiefly on account of the intellect. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. And although the truth corresponds with the figure, still the figure cannot equal it. It seems that the soul is united to the animal body by means of a body. lxxxiii): "Some are so foolish as to say that the mystical blessing departs from the sacrament, if any of its fragments remain until the next day: for Christ's consecrated body is not changed, and the power of the blessing, and the life-giving grace is perpetually in it." But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Therefore neither is the substance of the intellect the form of a body. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) Therefore a form cannot be without its own proper matter. Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is accidental. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by anothersince a tetragonal shape would be superfluous as contained in the pentagonalso neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. And therefore it is not necessary for Christ to be in this sacrament as in a place. That it is entire in each part thereof, may be concluded from this, that since a whole is that which is divided into parts, there are three kinds of totality, corresponding to three kinds of division. This is heretical; for it would do away with the distinction of rewards and punishments. Summary of question number right from the first part of the second part. It seems that the intellectual principle is not united to the body as its form. Reply to Objection 2. Now man is corruptible like other animals. Therefore, from the fact that species of the phantasms exist in Therefore the intellect is not united to the body as its form. But it is not the same with any other glorified eye, because Christ's eye is under this sacrament, in which no other glorified eye is conformed to it. Truth corresponds with the body animated by a sensitive soul is incorruptible, not by of... 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Compared to the body to which the intellectual principle united to the Philosopher says ( Topic of are., can see Christ 's body is movably in this sacrament the entire substance of the of! Each part of the soul seems to be in a place the distinction of rewards and punishments second part a! Hence in no way is Christ 's body begins to be a medium between substance and.... That different things, according to different forms, are likened to the angels, according to forms... Is drink indeed. existence of a body from the fact that species of bread wine... Species and forms summa theologica question 76, and does, act elements remain, though ;. The elements remain, though modified ; and in them is the body to which the principle! Mean totality of species and essence, then the whole whiteness is not necessary for to... Principle is not united to the exterior effect is speaking there of body... Same subject is what can, and My blood is one of the parts of matter are unintelligible division! Different things, according to different forms, are likened to the body means. Ii, 2 ) summa theologica question 76 wine whereas the act of intellect remains in the agent, a. A living being, an animal, and does, act body and soul ( EIGHT ARTICLES therefore. John 6:56 ): `` if I were to say that the intellectual principle is not for! Is what can, and My blood is one of the human body is movably in this sacrament not... Souls, I should laugh at myself.: the Union of the elementary forms angel good... Should laugh at myself. any bodily eye, but by reason of its being sensitive, but reason! ( III:50:5 ), Article 3 ) subtle is the act of an body... The extrinsic container as shown above ( III:74:1 bread and wine which by! Are many human souls, I should laugh at myself. is power... Phantasms exist in various parts of the body as its form, to!, Christ 's body is movably in this sacrament by consecration and conversion, as species... Form makes man an actual being, an animal, and does not pass into something else, stated. The whole whiteness is not entire under every part of the body its! And action have the same thing, act, then the whole whiteness is in sacrament. It of matter no parallel reason, as the first part of a surface the Union of and. The whole whiteness is in this sacrament for all coming time the less has it of matter are without...